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Part 1: Brahmalīna: Purity, Humility, and the Eternal Self – A Discourse on Mahāprabhujī In this beautiful bhajan, our Gurudev, Holī Gurujī, composed a lovely song about Mahāprabhujī. I think Dr. Shanti can read and sing, but everyone should sing. First, sing Sādhvī Śāntī, and then the other one. We can put on the ventilator and open the windows a little. If you can give me the text of this bhajan. Welcome, everyone, from different places. Today is the day of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. Brahma Leena — in sanyāsa, among sādhus, great holy incarnations, God incarnations, we call Brahma Leena. That one who is manifested in this world with the five tattvas, and after giving their time and their work, again goes back to the supreme Brahman. Means Brahmalīna. They are the embodiment of Brahman. That Brahman is neither born nor does it die. It is everlasting. It is eternal light, eternal within everywhere. For us, that such a great Brahman has merged within us as nirguṇa and saguṇa — meaning the mortal and immortal form of all the bhaktas, devotees, or followers. That nirguṇa and saguṇa both merge into that bhakta, the devotees. Nirguṇa, the formless one, is like a sky within each and everyone. But saguṇa, that is the most important. But if there is an obstacle on the path — meaning negative thinking, no proper gurubhakti, no purity, many, many obstacles from our thoughts — then this will not go in. It will not come further. There is a water pipe, and water flows through, but a stone has come between and is blocking it. So we have to see our path, see our masters, see our great Siddhas. Siddhas means the God who becomes the Siddha is known as the Brahman. And therefore, those Siddhas, even they, from time to time, manifest it just for a glimpse. And they are just like a transparent. They can go through the rock, they can walk in the sky, everything. And it does not come to everyone. The vibration is there, but in whom? That time that the Siddhas have coming of the Supreme, that goes through the body, you don’t feel it, but it goes through. That time is purification. But if there is an obstacle of the negative, then first, that will not come close, and if you try to go through, it will not. And if, then what we call the karmic reaction will be. Which kind of karmic? You, me, or they all play the two games, then you cannot be successful. Therefore, it is said, do not cheat. To cheat someone by any different kind of thoughts, properties, etc. That will come as a negative attack on us, physically, mentally, emotionally, or in the mind, in thinking, etc. Cheating. So it is said, better to be cheated, but it’s not good to cheat. Understand? So, it is very clear: if you are cheated, you lose what you had. But you will get it again; God will give it. But who is cheating? That will have lifelong negative attacks. The death will be very hard. There will be many diseases, etc., etc., etc. Maybe somebody will say, “He is such a stupid person; he is always being cheated.” Is it okay to be a good stupid in that way? Because we are not taking from someone, we let it go from us. So, it is said, you know, also in this country we are also saying something. And what you have in your hands can be taken away or stolen. But what you have in your kismat, no one can steal. Yes? So how our kismat comes is that we purify our inner. And there come the Siddhas. There come incarnations. From time to time, there come holy incarnations, and so many, many, from my experiences, thousands of Mahāprabhujī’s, Gurujī’s, bhaktas, they are very happy. They got everything. But those who are cheating and having reserve, something reserved as negative and something positive, that one has lost everything, and more troubles will come in the future. That’s it. So, it’s better towards your mother, your father, your sister, your brother, grandparents, uncles, aunties, friends, neighbors, everyone. Try to give positive thoughts and energies. If someone is doing backbiting, then they will suffer. They will suffer, and they are stealing from your back, backbiting, criticizing behind you. That one they are cleaning from your body out, backside. They are stealing. They are stealing from us what? Negative energies. Yes? But they also have a negative effect on us. They are taking a backside. So, it’s good. If someone says you are stupid, you say, “Yes, thank you very much. It’s okay, I’m stupid.” But if somebody tells you, “You are stupid,” and you say, “Oh, you are so...”, then you are creating a very big rock on your path. And if you are humble, the path is very clean. There are no thorns, there are no stones. Peaceful. This is how. Therefore, we are trying to get that divinity within ourselves. And not for one day, not for one year, not for 50 years, not for 100 years, but until the last few seconds of life, you are Brahman knowledge, you are Brahman, not before. My dear, between can come negative one inside. So, life, life... life. So, someone has constantly such negative thoughts toward someone. It means you are constantly creating such a strong wall. I was in Spain, in the city of Barcelona, and the Pisovs invited me there. They showed me the wall within and around Barcelona. They made a wall two thousand and something years ago, and they said the Romans built that wall. Still, that wall is there. You cannot break. They show me the pieces, everything there. So build a wall, such a wall that many, many lives, but no negativity can go through you. That is called confidence, strong, and not being so weak. Sometimes you are angry. Sometimes you are sad. Sometimes you say, “I don’t like this. This is stupid. What are you doing?” These things, let it go. Just go through how it is said. One elephant is walking through the village, and there are many dogs, and they are very, very trained dogs. They are biting, so they don’t let anybody through the street. So the elephant was walking, and there were so many dogs. But even the elephant did not look like that. And dogs don’t dare to come near the fire. An elephant is walking, a mighty elephant. So similarly, when your heart is pure and you have no negative qualities in talking and such, then it doesn’t matter; they can say many negative things and so on, but it will go back to them. You will go comfortably like this. And so, that is the Siddhas. The great sense comes, and such a one, to them comes the great sense, if you don’t see at least the name of that God or that person. And so, our Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī’s Līlā Amṛta, we all are reading this Līlā Amṛta. And you should read this Līlā Amṛta properly. Many of our bhaktas in different countries keep it near their pillow; they read one page or one chapter and then they go to sleep. Like the Holy Rāmāyaṇa, Bhagavad Gītā, Bible, Quran, Līlā Amṛta, etc. Because when you read something the whole day, it happens many times. Negative, positive, and inner problems, the outer problem, many things. But when you read one page, many things are dissolved already. And you close your chapter, and you sleep. It is purifying all negative energies from the whole day. And that’s why in spiritualities, in the different religions, they read that holy book. Doesn’t matter, you read this a thousand times. Bhagavad Gītā, you read only one chapter or one śloka, one year. Only that same. Read. Understand. Read. Every time you will get new knowledge in your mind. Every day, something new, something great. But it is only one śloka of the Bhagavad Gītā. Yes? And similarly, in other holy books, there is also a chapter written. You read it, and then you sleep. It is whole; our consciousness is purified from the negative energies, negative sufferings. The external things you will lose. We will lose many things. Lost property, money, partner, partner in, partner, Viśvakarman. Men or Viśvagman, as his own partner, then partner in. So everything, but even your inner self, no one can steal it. That is your treasure. So external is like dust, that’s it. Or you go under the shower, you wash, and everything, all dust is gone. But in your ātmā, in your inner self, that is that. And there, in such, it is 55 years. Today, according to this date that we are using, it is the 5th of December, the 5th of December, on Tuesday. And today is Tuesday, no? On Wednesday, sorry, sorry. So exactly today is the 5th, and this date, and this Wednesday, is the 5th. It is a very meaningful date. Mahāprabhujī appearing a million times, I think. Not only to me, but to many, many, many. In India, but don’t think only that in Salzburg, yeah, or in Vienna. Many people in every country, and in India. Therefore, it is a deep Nirañjan, śabdukha bhañjan. This mantra is Om Prabhu. Prabhu is the God, Prabhu who appears here. Om Prabhu Dīp Nirañjan, the light, and Nirañjan. It means there is no rañja. Rañja means impurities. Nirañjan means purity. Prabhudīp Nirañjan, Sab Duḥkha, all troubles, Bhañjan, removes. This is one of the mantras, very easy, very clear to translate what this means. Everyone can do “Om Prabhudīp Nirañjan Saba Duḥkha Bhañjan,” our Duḥkha. But one side is removing your duḥkha, and the second time is like a coming big rain flood. What comes is a negative flood behind you. So at least we should understand once what Gurudev has done. Otherwise, on one side you have negativity in your hands, and on the other side you have something like this. Like Ādiguru Śaṅkarācārya, all the times with him in this film, and the other side is one. So, on one hand, there is that kind of shadow and light, and that is life. On the other hand, death is moving, black. So it is said, for the physical body, death will be the winner. But the ātmā will not only be the winner but also immortal. That’s it. So try to have that side of that Ātmā. That is that. I am neither ātmā nor this. I am the immortal one. Bye bye. So, take something, salat, prasad, please give them prasad. So, Mahāprabhujī, many times, he blessed me in many different forms. I have this, so these visions, even I had once that Mahāprabhujī, he held my hand and he walked with me in the one field. And Mahāprabhujī was sitting, and I was sitting, and Mahāprabhujī said, “Don’t be sad.” I said, “No, I’m not so sad.” He said, “No, yes, it is only the nature of Mādhāvānandajī. He is strict, you know.” You see, okay. You see, so how my tears were coming. The tears were purification, tears of my negativity, that was it. Like this many times and more times, but there was once I had a beautiful vision, like dreams, visions or something. Mahāprabhujī arrives, comes to Vienna, exactly that place where Krishnapuri and his wife, what is her name, Rukmaṇī. And there was a big window of meadow and one big tree too. And there was a nice bed; I was sitting, and about 20, 30, or 40 people were there to give the satsaṅg. And suddenly Mahāprabhujī came. Of course, I jumped out of this bed, and Mahāprabhujī said, she said to me, “Mahesh, I will give you satsaṅg today.” Really, it is that. By such clear photos and pictures, I have until now. So, I was standing, Gurujī was sitting, Mahāprabhujī, he wanted to give the satsaṅg. And then, before that, he said, “I have a prasād for them, give the prasād, Rudrākṣa.” So, it was Rudra seeds. So, I took it in my soul, and I was giving everyone one, one, two, or something like this. But I tried to keep it because this Rudrākṣa is so beautiful; I want to make a mālā for myself. So, I thought, should I give to everyone or not? And Mahāprabhujī said, “Give to everybody. I give you nuke, okay?” So, I said okay, but still I was thinking, will he give me or not? Yes. So everyone got one, and it remained one for me. I said, “Okay.” And then Mahāprabhujī said some very nice words, “They are my all bhaktas, and you should be nice to them, and bless them, give them, give them,” and disappeared. Mahāprabhujī’s. Part 2: The Ocean of Light and Nectar: Mahāprabhujī’s Eternal Presence Once, and then a second time also, I had Mahāprabhujī’s darshan. It was in Vienna. I went there; I had a small car, an old, old, nice car that Dr. Shanti gave me. So after the satsaṅg evening, around 10 o’clock, I would always take the car and go to the Vienna Woods. At that time, there were no problems, nothing negative could come. I would park the car somewhere and walk a little. There is a road that goes in a circle, and inside that circle is a beautiful tree and nice grass. I would sit there to meditate, looking towards the other side of the city—a beautiful city—and meditate. Then suddenly, around 11 or 11:30, something emerged from that big tree. I told Shanti this story a few times: something was coming. I thought it might be a big deer, or maybe some other animal or someone. I was a little bit afraid—not strong enough, a little bit. I thought, “My car is not near,” and I looked like that. Suddenly, Mahāprabhujī appeared. My legs were frozen. I thought, “Why? What will he say? What am I doing here?” Well, he came, then I got up. He just… Mahāprabhujī has appeared to many, many of our bhaktas—in dreams, in feelings, in many ways. So, Siddhas like Alakhpurījī, who is from the Satya Yuga, from Śiva’s time, are still present, coming to Devpurījī’s cave. Many people went and saw them, along with Alakhpurījī’s river and so forth. Similarly, our Gurudev was complete, transparent, so divine. And when Mahāprabhujī went, whatever Holy Gurujī said came true. Whatever was said, it came true. And so, Gurujī wrote this bhajan: Prakāś puñj, puñj means the source of the light, like a sun radiating—that light in the entire universe. Prakāś puñj amṛt ke sāgar, the ocean of nectar: that light and the nectar of the ocean. Prakāś puñj amṛt ke sāgar, Śrī Dīp Hari Mahādānī hai. Dīp Hari—Hari means God, Viṣṇu. Dīp Hari Mahādānī hai—that Mahāprabhujī is the great giver, the one who gives donation, the dhānī. So, Prakāś puñj amṛt ke sāgar, Śrī Dīp Hari Mahādānī hai, sāre viśva meṁ gūñj rahī, Prabhu kī amar kahānī hai. Sāre viśva meṁ gūñj rahī—in the whole world, the immortal story of Mahāprabhujī resounds. His voice, the voice of divinity, is in the whole world. Now, I was thinking: how will it be? What? It is what is there, nothing. How can I say it is there, or it will be there? But today, the truth has come. In the whole world, the bhajans and Mahāprabhujī’s words and talks we share are resonating everywhere. Yes or no? Everywhere. Through this webcast, the voice of Mahāprabhujī is everything—Gurujī’s voice. And so, Śrī Mahāprabhujī, of course, his mortal body, the elements, went to the elements, but he is with us. Believe, he will come to you. And when you are very sad or something, just look to him and close your eyes. He will come to your heart, he will give to you. Do not worry. Sometimes there is a big stone, a rock, but when I look and ask Mahāprabhujī, that rock becomes as fog, and I pass through the fog. On the other side, it is clear. So that Master, that Guru, can turn a rock into mist, and you can also pass through—but faith. And know how many times you have. There was another story on this very day. At that time, Radha was one and a half years old in our practice of yoga and sādhanā—a little girl. We had about 25 to 30 bhaktas then. We did a whole night of mantra singing, kīrtan, lectures, and singing mantras, praying for Mahāprabhujī for an hour. At one o’clock in the night, I told them, “I will go to my room and rest a little. If you are tired, you can lie down.” They said, “No, no, we are not tired.” Everyone was very devoted. I went there, and after one or two hours, I was half sleeping, half awake, sitting with eyes open like this. And Mahāprabhujī came. I told this story also. Mahāprabhujī appeared; I stood up with folded hands. Mahāprabhujī said, “What do you wish?” I said, “Mahāprabhujī, why did you come only to me? There are so many of your bhaktas; you should show this to everyone.” Mahāprabhujī replied, “That is your wish. You think they are bhaktas, but they are not. Time will come, and many will not be there; they will disappear.” And truly, it happened. Only our Radha, Māṭājī, Hans Harshlega, and a few like that remained. Others disappeared, some with negative thinking. Then one day, Mahāprabhujī came and said, “I told you, but you can make it again.” I said, “You can make bhaktas again.” So some turned back, but still they are uncertain. So it can be your grandfather, your mother, your father, anyone. When they are gone, sometimes they come and give to you, and that is the truth. That ātmā, that soul, which left this body, is somehow a light somewhere. Maybe it is reincarnated in another form of life, but this soul comes to you. That is the relation. Or there is someone who is going and coming back to us: the master and disciple. When the master’s disciple is young and the master is old, the master dies. And the master will come again, and you don’t know that was your master, because now you are an adult. So in one life you meet your master twice. That’s it. So they can come and go. Therefore, these statues we have here—the form of our Gurujīs—we worship them, we make ceremonies, and now it is not a stone; it is a living being. That’s why when we come, immediately we feel devotion, we bow down, we see it is there. So this is a sādhanā, a practice. Now, Gurujī said: Amṛta sāgar se bādal āyā. Amṛta—what is amṛta? Sāgar, ocean. Amṛta sāgar se bādal āyā. What is bādal? The clouds. So these clouds above us, Gurujī said, are coming from the ocean of amṛta, immortality, as clouds. Varṣe amṛt vāṇī hai—and that rains as the nectar of the words of Gurudev, Guru Vākya. So this amṛt-cloud means that knowledge is coming from that source and reaching you as nectar-like speech. From your mouth, you speak pure, good words. That is it. Every time we read here, it is as if amṛta is present. But when there is negativity, then you talk this and that, and everything is… you know what a papadam is? (Who doesn’t know papadum, that Indian food you eat after?) When you fry it, or when it’s dry, you just squeeze it and it breaks into many pieces. So everything breaks. Thus, amṛtavāṇī—that amṛta speech from Mahāprabhujī’s nectar words, coming through clouds into your heart, and you speak. He is speaking within us, not we. Sāre viśva meṁ baras rahe haiṁ, tīno tāpa niśānī haiṁ. And, in the whole world, the nectar rains; tīno tāpa—all three tapas—become signs of immortality. Which are the three tapas? All three become immortal. To compose a bhajan is not easy. To make a very good point is not easy. And this point is such that from nothing, you get something. You can be the best point if you can take the butter out of the water. Yes, take the water out of the heart—the butter out of the water. But the great sense that Holy Gurujī could do was nothing; he immediately would get—let him serve you the already-it-butter. Jis par amṛt varṣā barasī, soī bhāgī jānī hai. On whom this nectar rain was showered, he is known as fortunate. Jisne pīyā amṛt man bhar ke—and who has drunk this nectar with a heart full of that immortal water. Yes, who could drink that nectar? Āvāgamana naśānī hai—his or her coming and going is finished, no birth and no death. One becomes immortal in this amṛta. In each and every grain of sand, there is the light of Brahman. Only that one can see who has drunk this nectar of Gurudev’s Vākya, the knowledge. That’s it. Anant, antar āṅkh khule jo dekhe, pāve amar niśānī hai. When the inner eyes open, the third eye sees—yes, this is nectar, this is a diamond. Others see nothing. And that one attains an immortal destination, an immortal home. Our destination is there; don’t go left, right, or elsewhere. Śrī līlā amṛt kīnī samrāṭ, bhaktoṁ ke man bhānī hai. Therefore, Gurujī said that Mahāprabhujī has composed these divine plays; this knowledge he gave to me. Bhaktoṁ ke man bhānī hai—and bhaktas like it very much in their hearts. Naina se dhyāve to sukha pāve, koī nahīṁ bahānī hai. Those who, with devotion, repeat the name of their divinity, their Swāmījī, will have no problems; nothing will damage you. Yes, material damage between your ātmā—yourself. So you are the Self. Don’t cry. Don’t be like this, someone one day like this. No, I am there. Mahārāj Gurujī said, Mahāprabhujī said to Mahārāj Gurujī, “Go to Gujarat.” So Gurujī said, “But I will be far.” He said, “I am there. So go there; I will see that I am sitting there.” So Gurujī, Mahāprabhujī said, “Where am I? Not.” And so, Gurudev is everywhere. Why do you think like this? Śrī Dīp Dayālu Param Kṛpālu Mahāprabhujī is the gracious one. Sab meṁ śakti samānī hai—His power, His strength is in all His bhaktas, in all. Mādhavānanda kahe mahimā bharī—our Gurudev, Swāmī Mādhavānandajī, said that the glory of Mahāprabhujī is great, immense. Bāraṇatna āve bākhānī hai—Vālī Gurujī said, “I cannot explain all this dignity of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī.” And so, my dear, today is the day of Mahāprabhujī. He is within us, physically and mentally. Before, he was with us, but now he is within us. So practice, practice… but you have to clean your heart. You have to clean that energy in you. Otherwise, finished. It is like you have milk, and you put it inside, but the pot is dirty with poison. So to put the milk, but the poison is there. So, the quality—the different quality of whom you touch, with whom you are—be very careful. And of course, you can touch, you would have gloves for your protection; Deep Niranjan, Sabduk Banjan, you can hold it. But on the other side, there are many, many kinds of qualities in you. And otherwise, you will cry, you will have operations, you will have many, many fears—this, that—you can’t sleep, you can’t do this. Because you have so many different qualities in your body, they are always fighting. So, thank you. All the best, and I wish you all the best. And next, satsaṅg is according to Jyotiṣ: Mahāprabhujī’s day this year—26th of January, it will be December, sorry. Yes, the 26th of December. I will be in India, and you will hear satsaṅg also, and they are everywhere. I wish you all the best.